Lecture 5
Lectio 5
The agony in the garden
Agonia in hortu
26:30 And a hymn having been said, they went out to Mount Olivet. [n. 2205]
26:30 Et hymno dicto exierunt in Montem Oliveti. [n. 2205]
26:31 Then Jesus said to them: you will all be scandalized in me this night. For it is written: I will strike the shepherd, and the sheep of the flock will be dispersed. [n. 2207]
26:31 Tunc dicit illis Iesus: omnes vos scandalum patiemini in me in ista nocte. Scriptum est enim: percutiam pastorem, et dispergentur oves gregis. [n. 2207]
26:32 But after I will be risen again, I will go before you into Galilee. [n. 2210]
26:32 Postquam autem resurrexero, praecedam vos in Galilaeam. [n. 2210]
26:33 And Peter answering, said to him: although all will be scandalized in you, I will never be scandalized. [n. 2212]
26:33 Respondens autem Petrus ait illi: et si omnes scandalizati fuerint in te, ego numquam scandalizabor. [n. 2212]
26:34 Jesus said to him: amen I say to you, that in this night, before the cock crows, you will deny me three times. [n. 2213]
26:34 Ait illi Iesus: amen dico tibi, quia in hac nocte, antequam gallus cantet, ter me negabis. [n. 2213]
26:35 Peter said to him: even if I must die with you, I will not deny you. And in like manner said all the disciples. [n. 2215]
26:35 Ait illi Petrus: etiamsi oportuerit me mori tecum, non te negabo. Similiter et omnes discipuli dixerunt. [n. 2215]
26:36 Then Jesus came with them into a country place which is called Gethsemane; and he said to his disciples: sit here, till I go over there and pray. [n. 2216]
26:36 Tunc venit Iesus cum illis in villam quae dicitur Gethsemani, et dixit discipulis suis: sedete hic, donec vadam illuc, et orem. [n. 2216]
26:37 And taking with him Peter and the two sons of Zebedee, he began to grow sorrowful and to be sad. [n. 2220]
26:37 Et adsumpto Petro et duobus filiis Zebedaei, coepit contristari et moestus esse. [n. 2220]
26:38 Then he said to them: my soul is sorrowful even unto death: stay here, and watch with me. [n. 2224]
26:38 Tunc ait illis: tristis est anima mea usque ad mortem. Sustinete hic, et vigilate mecum. [n. 2224]
26:39 And going a little further, he fell upon his face, praying, and saying: my Father, if it be possible, let this chalice pass from me. Nevertheless not as I will, but as you will. [n. 2229]
26:39 Et progressus pusillum, procidit in faciem suam orans, et dicens: pater mi, si possibile est transeat a me calix iste: verumtamen non sicut ego volo, sed sicut tu. [n. 2229]
26:40 And he came to his disciples, and found them asleep, and he said to Peter: what? Could you not watch one hour with me? [n. 2233]
26:40 Et venit ad discipulos suos et invenit eos dormientes, et dicit Petro: sic non potuistis una hora vigilare mecum? [n. 2233]
26:41 Watch and pray that you do not enter into temptation. The spirit indeed is willing, but the flesh is weak. [n. 2236]
26:41 Vigilate, et orate, ut non intretis in tentationem: spiritus quidem promptus est, caro autem infirma. [n. 2236]
26:42 Again the second time, he went and prayed, saying: my Father, if this chalice may not pass away, but I must drink it, your will be done. [n. 2238]
26:42 Iterum secundo abiit, et oravit dicens: Pater mi, si non potest hic calix transire nisi bibam illum, fiat voluntas tua. [n. 2238]
26:43 And he came again and found them sleeping: for their eyes were heavy. [n. 2240]
26:43 Et venit iterum, et invenit eos dormientes: erant enim oculi eorum gravati. [n. 2240]
26:44 And leaving them, he went again: and he prayed the third time, saying the same word. [n. 2241]
26:44 Et relictis illis, iterum abiit, et oravit tertio, eundem sermonem dicens. [n. 2241]
26:45 Then he came to his disciples, and said to them: sleep now and take your rest; behold the hour is at hand, and the Son of man will be betrayed into the hands of sinners. [n. 2243]
26:45 Tunc venit ad discipulos suos, et dicit illis: dormite iam, et requiescite. Ecce appropinquavit hora, et Filius hominis traditur in manus peccatorum. [n. 2243]
26:46 Rise, let us go: behold he is at hand who will betray me. [n. 2246]
26:46 Surgite, eamus. Ecce appropinquavit qui me tradet. [n. 2246]
2204. The institution of the new sacrament having been set down, here the disciples’ future scandal is foretold. And
2204. Posita institutione novi sacramenti, hic praenuntiatur futurum scandalum discipulorum. Et
first, the place is described;
primo praemittitur locus;
second, the prediction, at then Jesus said to them.
secundo praenuntiatio, ibi et dixit illis.
And this fits both with what came before and with what follows it, so it can be set in order with either.
Et hoc competit praemissis, et ei quod sequitur. Unde cum utroque potest ordinari.
2205. It says therefore, and a hymn having been said. By this he gives us an example: for first came the meal, and the material dinner, after which we should give thanks, and praise God; the poor will eat and will be filled: and they will praise the Lord who seek him (Ps 21:27). And after that was the sacramental meal, after which we should also give thanks. Hence after that, he said a hymn. Hence what is called the post communion prayer in the Mass represents this hymn; for this reason, the faithful should wait until the end of Mass, so they can hear this hymn. And this is what is said, Father . . . glorify your Son, that your Son may glorify you (John 17:1).
2205. Dicit ergo et hymno dicto. Per hoc exemplum duorum nobis dat; quia primo fuit coena et prandium materiale, post quod gratias debemus reddere, et Deum laudare; Ps. XXI, 27: edent pauperes, et saturabuntur, et laudabunt Dominum qui requirunt eum. Item post istud fuit coena sacramentalis, post quam etiam debemus gratias agere. Unde post illud, hymnum dixit. Unde illud quod post communionem dicitur in Missa, repraesentat istum hymnum; ideo fideles debent expectare usque ad finem Missae ut hymnum istum audiant. Et hoc est quod Io. XVII, 1 dicitur: Pater, clarifica Filium tuum, ut Filius tuus clarificet te.
2206. And this having been said, they went out to Mount Olivet. For Mount Olivet signifies richness, for olives are rich; hence it signifies spiritual richness. His bread shall be fat (Gen 49:20). Hence it signifies the richness of grace and heavenly glory into which one is carried; the mountain of God is a fat mountain (Ps 67:16). Oil soothes weary members, eases sorrow, and provides fodder and brightness to fire. So will it be in that glory, because all labor will be taken away, and every sorrow; every brilliance will be there.
2206. Et hoc dicto exierunt in Montem Oliveti. Mons enim Oliveti pinguedinem significat, quia olivae pingues sunt; unde spiritualem pinguedinem significat. In Gen. XLIX, 20: pinguis panis eius. Unde signat pinguedinem gratiae et gloriae caelestis in quam provehitur; Ps. LXVII, 16: mons domini mons pinguis. Oleum membra fessa quietat, dolorem mitigat, igni pabulum et claritatem praestat. Sic erit in illa gloria, quia amovebitur omnis labor, omnis dolor; omnis aderit claritas.
Likewise, when it says, to Mount Olivet, this pertains to a prediction of the future. Oil signifies mercy: for just as it floats above other liquids, so it is with mercy; his tender mercies are over all his works (Ps 144:9). Similarly, he described the scandal on a mountain, to signify mercy leading the way. When he will fall he will not be bruised, for the Lord puts his hand under him (Ps 36:24).
Item, quod dicit, in Montem Oliveti, convenit praenuntiationi futurae. Per oleum misericordia signatur: sicut enim supernatat aliis liquoribus, sic misericordia; Ps. CXLIV, 9: miserationes eius super omnia opera eius. Item in monte scandalum ostendit, ut misericordia signetur praevia. Cum ceciderit iustus, non collidetur, quia dominus supponit manum suam, Ps. XXXVI, 24.
2207. Then Jesus said to them: you will all be scandalized in me. Here the scandal is set down. And
2207. Tunc dicit . . . omnes vos scandalum patiemini in me. Hic ponitur scandalum. Et
first, in general;
primo in generali;
second, in particular, at and Peter answering, said.
secundo in speciali, ibi respondens autem Petrus.
Concerning the first, he does two things:
Circa primum duo facit.
first, he predicts;
Primo praenuntiat;
second, lest it seem to be a chance happening, he brings in an authority, at for it is written: ‘I will strike the shepherd, and the sheep of the flock will be dispersed.’
secundo ne videatur fortuitum, auctoritatem inducit, ibi scriptum est enim: ‘percutiam pastorem et dispergentur oves.’
2208. And in these words, the disciples’ sin is made worse by many things. First, by universality, you . . . all; from the sole of the foot unto the top of the head, there is no soundness therein (Isa 1:6). Likewise, the matter is touched upon: will . . . be scandalized in me; we preach Christ crucified, unto the Jews indeed a scandal (1 Cor 1:23). The Jews, since they sought only the weakness of the flesh, were scandalized. Likewise, the sin is made worse by the time’s drawing near, because it was after so many warnings, and after the reception of the sacrament. For they had already forgotten what he had done for them; hence they are well compared to a man looking at his own face in a mirror: he beheld himself, and went his way, and presently forgot what manner of man he was (Jas 1:24). Likewise because it was at night, for they that sleep, sleep in the night; and they that are drunk, are drunk in the night (1 Thess 5:7); so also those who are scandalized.
2208. Et in isto verbo aggravatur peccatum discipulorum ex multis. Primo ex universitate, omnes vos; Is. I, 6: a planta pedis usque ad verticem capitis non est in eo sanitas et cetera. Item materia tangitur scandalum patiemini in me; I ad Cor. I, 23: nos praedicamus Christum crucifixum, Iudaeis quidem scandalum. Iudaei, quia non quaerebant nisi infirmitatem carnis, scandalum passi sunt. Item aggravatur peccatum appropinquatione temporis, quia post tantas monitiones, post sacramenti susceptionem. Unde iam obliti erant quae fecerat eis; unde bene comparati sunt viro consideranti vultum nativitatis suae in speculo: consideravit enim se, et abiit, et statim oblitus est qualis fuerit, Iac. I, 24. Item quia in nocte, quia qui ebrii sunt, et qui dormiunt, in nocte dormiunt, I ad Thess. c. V, 7: sic etiam qui scandalizantur.
2209. Then he adds an authority: for it is written: ‘I will strike the shepherd, and the sheep of the flock shall be dispersed.’ And this is written in Zechariah, and it says there, strike the shepherd, namely Christ, and the sheep will be scattered (Zech 13:7); but here it says, ‘I will strike’, and fittingly enough, for the prophet desired that this should come about, and this is why he said, strike the shepherd; but Christ speaks in his own person. And on that day he predicts first Christ’s passion, second the scandal, when he says, ‘I will strike the shepherd.’ This shepherd is Christ; I am the good shepherd (John 10:11). And, you are now converted to the shepherd and bishop of your souls (1 Pet 2:25). And he was struck, because God handed him over, for he who spared not even his own Son (Rom 8:32). And this was on account of our sins; for the wickedness of my people have I struck him (Isa 53:8).
2209. Tunc subiungit auctoritatem: scriptum est enim: ‘percutiam pastorem et dispergentur oves.’ Et scribitur Zac. XIII, 7, et dicitur ibi: percute pastorem, scilicet Christum, et dispergentur oves; hic autem dicitur ‘percutiam’, et satis convenienter, quia propheta desiderabat quod istud fieret, ideo dixit, percute pastorem; sed Christus in propria persona loquitur; et in isto die praenuntiat primo passionem Christi; secundo scandalum, cum dicit ‘percutiam pastorem’. Iste pastor est Christus; Io. X, 11: ego sum pastor bonus. Et I Petr. II, 25: conversi estis ad pastorem et episcopum animarum vestrarum. Et iste percussus est, quia Deus tradidit eum, quia proprio filio non pepercit, Rom. VIII, 32: et hoc propter peccata nostra; Is. LIII, 8: propter scelus populi mei percussi eum.
Likewise, he predicts the scandal: ‘and the sheep of the flock will be dispersed.’ The sheep are the faithful; my sheep hear my voice (John 10:27). And thus God suffered that they might be scattered, that afterward they might be gathered together; he will gather together the dispersed of Israel (Ps 146:2). And other sheep I have, that are not of this fold: them also I must bring (John 10:16).
Item praenuntiat scandalum ‘et dispergentur oves.’ Oves sunt fideles; Io. X, 27: oves meae vocem meam audiunt. Et sic Deus passus est ut dispergerentur, ut post congregaret; Ps. CXLVI, 2: dispersiones Israel congregabit. Io. X, 16: alias oves habeo quae non sunt ex hoc ovili, et illas oportet me adducere.
2210. Then he predicts the joy of the resurrection: but after I will be risen again, I will go before you into Galilee; for although the Father raised him up, as is said in another place, whom God has raised up, having loosed the sorrows of hell (Acts 2:24), yet he arose by his own power, because the Father’s power is the Son’s power; for although he was crucified through weakness, yet he lives by the power of God (2 Cor 13:4). Similarly, against what he had said, that the sheep would be scattered, he says, I will go before you into Galilee. For sheep follow the shepherd: hence the shepherd gathers them together by calling them by name (John 10:3). This is why he says, I will go before.
2210. Tunc praenuntiat gaudia resurrectionis postquam autem resurrexero, praecedam vos in Galilaeam; quia licet Pater resuscitaverit eum, sicut alibi dicitur, Act. II, v. 24: quem Deus suscitavit, solutis doloribus inferni, tamen propria virtute surrexit, quia virtus Patris est virtus Filii; II ad Cor. ult., 4: sed si crucifixus est propter infirmitatem nostram, vivit tamen ex virtute Dei. Item contra illud quod dixerat quod dispergentur oves, dicit praecedam vos in Galilaeam. Oves enim sequuntur pastorem: unde pastor congregat vocando eas nominatim; ideo dicit praecedam.